
Hermeneutics (Hermeneutic means ''interpretive''), is a branch of philosophy concerned with human understanding and the interpretation of texts. Recently the concept of ''texts'' has been extended beyond written documents to include, for example, speech, performances, works of art, and even events. The word ''hermeneutics'' has two derivations. One is from the Greek god Hermes in his role as patron of interpretive communication and human understanding, while the other is from the syncretism Ptolemaic deity Hermes Trismegistus, in his role as representing hidden or secret knowledge. ==Medieval hermeneutics== Medieval interpretations of text, incorporated exegesis in several modes, the most familiar being allegory. ==Renaissance hermeneutics== The discipline emerged with the new humanism education of the 15th century as a methodology for analyzing texts. In a triumph of early modern hermeneutics, the Italian humanist Lorenzo Valla proved in 1440 that the "Donation of Constantine" was a forgery, through intrinsic evidence of the text itself. Thus hermeneutics expanded from its medieval role explaining the correct analysis of the Bible. In the 19th century Wilhelm Dilthey's more historically conscious methodology hermeneutics sought to produce systematic and scientific interpretations by situating any text within the context of its production. Since Dilthey, the discipline of hermeneutics has detached itself from this central task and broadened its spectrum to all texts, including multimedia and to understanding the bases of meaning. In the 20th century, Martin Heidegger's philosophical hermeneutics shifted the focus from interpretation to existential understanding, which was treated more as a direct, non-mediated, thus in a sense more authentic way of being in the world than simply as a way of knowing. Advocates of this approach claim that such texts, and the people who produce them, cannot be studied using the same scientific methods as the natural sciences. Moreover, they claim that such texts are conventionalized expressions of the experience of the author; thus, the interpretation of such texts will reveal something about the social context in which they were formed, but, more significantly, provide the reader with a means to share the experiences of the author. Among the key thinkers of this approach are Wilhelm Dilthey, a history and philosophy; the sociology Max Weber; the philosopher Martin Heidegger; and the philosopher Hans-Georg Gadamer. Jürgen Habermas attacked the principles of hermeneutics as conservative and advocated critical theory as an alternative, although in contemporary usage one could reasonably call Hermeneutics an aspect of critical theory. Paul Ricoeur has attempted to reconcile and synthesis these two opposing traditions, although his own work is not Hermeneutics in the Gadamerian sense at all. Rather surprisingly (given its origins) hermeneutics has also become influential on some thinkers in the artificial intelligence tradition who see cognitivist or information processing views of human understanding as being inadequate. ==Hermeneutic traditions== Western Hermeneutics, as a general science of text interpretation, can be traced back to the ancient Greek rhetoricians' study of literature, which came to fruition in Hellenistic Alexandria, and to the contemporary Midrash traditions of Biblical exegesis. Scholars in antiquity expected a text to be coherent, consistent in grammar, style and outlook, and they emended obscure or "decadent" readings to comply with their codified rules. By extending the perception of inherent logic of texts, Greeks were able to attribute works with uncertain origin. Although the Jewish Rabbis and the early Church Fathers deployed similar philological tools, their Biblical interpretation stressed allegorical readings, frequently at the expense of the texts' literal meaning. Their interpretations found within the visible sign a hidden sense in deeper agreement with the intention with which they approached the texts ''a priori''. Scholars in other traditions approached scriptural texts with similar hermeneutics: the Vedas and the Qu'ran and other sacred writings. Prefiguration and allegory seem typical strategies for reconciling texts whose surface banality seems beneath the dignity of an enlightened or moral world view. Hermeneutics in the Middle Ages witnessed the proliferation of non-literal interpretations of the Bible. Christian commentators could read Old Testament narratives ''simultaneously'' as prefigurations of analogous New Testament episodes, as symbolic lessons about Church institutions and current teachings, and as personally applicable allegories of the Spirit. In each case, the meaning of the signs was constrained by imputing a particular intention to the Bible, such as teaching morality, but these interpretive bases were posited by the religious tradition rather than suggested by a preliminary reading of the text. Thus, when Martin Luther and other 16th century reformers argued that Christians could interpret Scripture for themselves, the Catholic Church responded that the authority of tradition was necessary. With the rationalist Enlightenment of the 18th century and a more objective sense of historical perspective, hermeneutics, especially Protestant exegesis, tended to view Scriptural texts as secular Classical texts were viewed, as responses to historical or social forces, and that apparent contradictions and difficult passages in the New Testament, for example, might be clarified by comparing their possible meanings with contemporaneous Christian practices. ==Hermeneutics in Law== ::''Main article is at Legal hermeneutics.'' Some scholars argue that law and theology constitute particular forms of hermeneutics because of their need to interpret legal tradition / scriptural texts. ==Hermeneutics in Sociology== In sociology, hermeneutics means the interpretation and understanding of social events by analysing their meanings to the human participants and their culture. ==Biblical hermeneutics== ::''Main article is at Biblical hermeneutics''. Medieval traditions of extrapolating allegory and other meanings from Scriptural texts continue unabated, within traditionalist and fundamentalist Christian circles. ==Hermeneutics of Schleiermacher and Dilthey== The historicist interpretation might rely on an educated empathetic understanding. Indeed, it was just such empathy that Friedrich Schleiermacher and Wilhelm Dilthey raised to a methodological principle in their attempt to form a science of hermeneutics. ''this section needs more detail'' ==Hermeneutics since Dilthey== See Hans-Georg Gadamer. ==Related topics== *exegesis *literary criticism *literary theory ==External links== *[http://www.ai.mit.edu/people/jcma/papers/1986-ai-memo-871/memo.html John C. Mallery, Roger Hurwitz and Gavan Duffy, "Hermeneutics: From Textual Explication to Computer Understanding?"], 1986 *[http://www.tversu.ru/Science/Hermeneutics/ ''Hermeneutics in Russia'' [Journal] ]. *[http://www.geocities.com/philodept/diwatao/introduction_to_hermeneutics.htm Demeterio, F P A 2001. Introduction to Hermeneutics. Diwatao 1(1).] *[http://www.biblicalhermeneutics.net/philos.html Links to websites / articles / books on philosophical hermeneutics] th:อรรถปริวรรตศาสตร์ Literary criticism Social philosophy Philosophy
Since no-one objected, the sub-section on biblical hermeneutics has been deleted and may now be found under Biblical Hermeneutics. --User:Szessi 17:06, 26 Jan 2005 (UTC) I propose to move the section on "Biblical hermeneutics" out of this main article on "hermeneutics", and create a new article entitled "Biblical hermeneutics". [This is, incidentally, how the German wikipedia treats this issues as well.] If you think that this is a bad idea, please say so and we'll discuss it. --User:Szessi 11:19, 23 Dec 2004 (UTC) :Why is "Hermeneutics" capitalized? Why is there no sub-section in this entry with a concise recap of "Biblical hermeneutics"?. This is part of the job, Szessi. I will title the subsection: please provide the text. --User:Wetman 20:21, 26 Jan 2005 (UTC) A personal note. Feyerabend: Anything goes! Oh, how I love that man. - User:Sigg3.net 21:40, 29 Nov 2003 (UTC) So... how does the hermenuetical approach work, as opposed to critical theory? - User:Cobra libre 19:41, 20 Apr 2004 (CDT) What do you mean by ''critical theory''? Traditional hermeneutics was superseeded. Critical theory may be critical hermeneutics. Please fill in:) - User:Sigg3.net 07:29, 21 Apr 2004 (UTC) I think the last addition is plain wrong. Admittedly, you'll find someone who would claim that, but Hermeneutics in any meaningful sense of the word has nothing whatsoever to do with Critical Theory, and vice versa, some real mental acrobatics are in line. That critical theorists (if they are top-drawer), when they get older, tend to start realizing the value of Hermeneutics, is another matter entirely. :-) User:Clossius 19:16, 21 Apr 2004 (UTC) This article seems confusing and incomplete right now. Before reading it, I didn't know what hermeneutics was except that it had something to do with interpretation and literary criticism. After reading it, I'm still just as fuzzy. What is hermeneutics, exactly? What methods does it involve? What is it good for, and why do we need a fancy word instead of just talking about "interpretation"? --User:Shibboleth 20:18, 27 Jun 2004 (UTC) == Biblical Hermeneutics == It seems that the list of 'principles' derives from a single source (is it Virkler's ''Hermeneutics''?); if so, it would be good to indicate this. Also, I agree with Dkmiller's comment that this is a particular take on Biblical hermeneutics which may be found in 'orthodox' protestantism, especially (but not exclusively) in the USA, but which is not representative of Biblical hermeneutics as a whole. I'll add something later to offer a different perspective which will hopefully complement the section. --User:Szessi 09:41, 23 Dec 2004 (UTC) It seems that the portion of this article regarding biblical hermeneutics is coming from a particular POV. There are lots of ways to look at biblical hermeneutics that aren't related to the principles listed. Is there some way to clean this article up by showing who or what school approaches biblical hermeneutics in the way presented by the article and by putting that approach in a larger context? User:Dkmiller 18:38, 29 Jun 2004 (UTC) == Continental European == "Continental European" (or "Continental") within Philosophy refers to a specific approach to Philosophy that has something to do with origins (i.e., as contrasted to Anglo-American ones, such as Analytical Philosophy), and clearly Hermeneutics is that, even if practised in Idaho or Cambridge. Thus, the recent deletion of that qualifier is sad in that it takes some important information away. User:Clossius 08:30, 23 Aug 2004 (UTC) :Return it to the entry, and accurately characterize what is specifically "continental" about it, and what aspects of "hermeneutics" (which is the entry subject) is ''not'' "continental", and then it will become information. User:Wetman 08:44, 23 Aug 2004 (UTC) == Hermeneutics of Schleiermacher == Maybe ( / I hope that) this diletant utterance is enough to trigger a conversation on this subject: I'm relying on a maybe double translation here, but; goal is to understand the speech better than the original speaker it understood. "the circle of language" may also be a triple translation by now, but icludes preliminary knowledge shared by the participants of the circle. the interpreter starts with this preliminary knowledge, shares it which the speaker-listener and moves from the community's circle toward individual's circle. principles of S's hermeneutics, which combine; sides of interpretation; psychological (facts inside the speech) and grammatical (language used in the speech) methods of interpretation; divinatory and comparative psychological side + divinatory method; guessings on the ways of presenting things grammatical side + divinatory method; guessings on the structural connections of things psychological side + comparative method; comparing the ways of presenting things grammatical side + comparative method; comparing the structural connections of things
See other meanings of words starting from letter:
Words begining with Hermeneutics:
Hermeneutics
Hermeneutics
Hermeneutics
Hermeneutics (Hermeneutic means ''interpretive''), is a branch of philosophy concerned with human understanding and the interpretation of texts. Recently the concept of ''texts'' has been extended beyond written documents to include, for example, speech, performances, works of art, and even events. The word ''hermeneutics'' has two derivations. One is from the Greek god Hermes in his role as patron of interpretive communication and human understanding, while the other is from the syncretism Ptolemaic deity Hermes Trismegistus, in his role as representing hidden or secret knowledge. ==Medieval hermeneutics== Medieval interpretations of text, incorporated exegesis in several modes, the most familiar being allegory. ==Renaissance hermeneutics== The discipline emerged with the new humanism education of the 15th century as a methodology for analyzing texts. In a triumph of early modern hermeneutics, the Italian humanist Lorenzo Valla proved in 1440 that the "Donation of Constantine" was a forgery, through intrinsic evidence of the text itself. Thus hermeneutics expanded from its medieval role explaining the correct analysis of the Bible. In the 19th century Wilhelm Dilthey's more historically conscious methodology hermeneutics sought to produce systematic and scientific interpretations by situating any text within the context of its production. Since Dilthey, the discipline of hermeneutics has detached itself from this central task and broadened its spectrum to all texts, including multimedia and to understanding the bases of meaning. In the 20th century, Martin Heidegger's philosophical hermeneutics shifted the focus from interpretation to existential understanding, which was treated more as a direct, non-mediated, thus in a sense more authentic way of being in the world than simply as a way of knowing. Advocates of this approach claim that such texts, and the people who produce them, cannot be studied using the same scientific methods as the natural sciences. Moreover, they claim that such texts are conventionalized expressions of the experience of the author; thus, the interpretation of such texts will reveal something about the social context in which they were formed, but, more significantly, provide the reader with a means to share the experiences of the author. Among the key thinkers of this approach are Wilhelm Dilthey, a history and philosophy; the sociology Max Weber; the philosopher Martin Heidegger; and the philosopher Hans-Georg Gadamer. Jürgen Habermas attacked the principles of hermeneutics as conservative and advocated critical theory as an alternative, although in contemporary usage one could reasonably call Hermeneutics an aspect of critical theory. Paul Ricoeur has attempted to reconcile and synthesis these two opposing traditions, although his own work is not Hermeneutics in the Gadamerian sense at all. Rather surprisingly (given its origins) hermeneutics has also become influential on some thinkers in the artificial intelligence tradition who see cognitivist or information processing views of human understanding as being inadequate. ==Hermeneutic traditions== Western Hermeneutics, as a general science of text interpretation, can be traced back to the ancient Greek rhetoricians' study of literature, which came to fruition in Hellenistic Alexandria, and to the contemporary Midrash traditions of Biblical exegesis. Scholars in antiquity expected a text to be coherent, consistent in grammar, style and outlook, and they emended obscure or "decadent" readings to comply with their codified rules. By extending the perception of inherent logic of texts, Greeks were able to attribute works with uncertain origin. Although the Jewish Rabbis and the early Church Fathers deployed similar philological tools, their Biblical interpretation stressed allegorical readings, frequently at the expense of the texts' literal meaning. Their interpretations found within the visible sign a hidden sense in deeper agreement with the intention with which they approached the texts ''a priori''. Scholars in other traditions approached scriptural texts with similar hermeneutics: the Vedas and the Qu'ran and other sacred writings. Prefiguration and allegory seem typical strategies for reconciling texts whose surface banality seems beneath the dignity of an enlightened or moral world view. Hermeneutics in the Middle Ages witnessed the proliferation of non-literal interpretations of the Bible. Christian commentators could read Old Testament narratives ''simultaneously'' as prefigurations of analogous New Testament episodes, as symbolic lessons about Church institutions and current teachings, and as personally applicable allegories of the Spirit. In each case, the meaning of the signs was constrained by imputing a particular intention to the Bible, such as teaching morality, but these interpretive bases were posited by the religious tradition rather than suggested by a preliminary reading of the text. Thus, when Martin Luther and other 16th century reformers argued that Christians could interpret Scripture for themselves, the Catholic Church responded that the authority of tradition was necessary. With the rationalist Enlightenment of the 18th century and a more objective sense of historical perspective, hermeneutics, especially Protestant exegesis, tended to view Scriptural texts as secular Classical texts were viewed, as responses to historical or social forces, and that apparent contradictions and difficult passages in the New Testament, for example, might be clarified by comparing their possible meanings with contemporaneous Christian practices. ==Hermeneutics in Law== ::''Main article is at Legal hermeneutics.'' Some scholars argue that law and theology constitute particular forms of hermeneutics because of their need to interpret legal tradition / scriptural texts. ==Hermeneutics in Sociology== In sociology, hermeneutics means the interpretation and understanding of social events by analysing their meanings to the human participants and their culture. ==Biblical hermeneutics== ::''Main article is at Biblical hermeneutics''. Medieval traditions of extrapolating allegory and other meanings from Scriptural texts continue unabated, within traditionalist and fundamentalist Christian circles. ==Hermeneutics of Schleiermacher and Dilthey== The historicist interpretation might rely on an educated empathetic understanding. Indeed, it was just such empathy that Friedrich Schleiermacher and Wilhelm Dilthey raised to a methodological principle in their attempt to form a science of hermeneutics. ''this section needs more detail'' ==Hermeneutics since Dilthey== See Hans-Georg Gadamer. ==Related topics== *exegesis *literary criticism *literary theory ==External links== *[http://www.ai.mit.edu/people/jcma/papers/1986-ai-memo-871/memo.html John C. Mallery, Roger Hurwitz and Gavan Duffy, "Hermeneutics: From Textual Explication to Computer Understanding?"], 1986 *[http://www.tversu.ru/Science/Hermeneutics/ ''Hermeneutics in Russia'' [Journal] ]. *[http://www.geocities.com/philodept/diwatao/introduction_to_hermeneutics.htm Demeterio, F P A 2001. Introduction to Hermeneutics. Diwatao 1(1).] *[http://www.biblicalhermeneutics.net/philos.html Links to websites / articles / books on philosophical hermeneutics] th:อรรถปริวรรตศาสตร์ Literary criticism Social philosophy Philosophy
Hermeneutics
Since no-one objected, the sub-section on biblical hermeneutics has been deleted and may now be found under Biblical Hermeneutics. --User:Szessi 17:06, 26 Jan 2005 (UTC) I propose to move the section on "Biblical hermeneutics" out of this main article on "hermeneutics", and create a new article entitled "Biblical hermeneutics". [This is, incidentally, how the German wikipedia treats this issues as well.] If you think that this is a bad idea, please say so and we'll discuss it. --User:Szessi 11:19, 23 Dec 2004 (UTC) :Why is "Hermeneutics" capitalized? Why is there no sub-section in this entry with a concise recap of "Biblical hermeneutics"?. This is part of the job, Szessi. I will title the subsection: please provide the text. --User:Wetman 20:21, 26 Jan 2005 (UTC) A personal note. Feyerabend: Anything goes! Oh, how I love that man. - User:Sigg3.net 21:40, 29 Nov 2003 (UTC) So... how does the hermenuetical approach work, as opposed to critical theory? - User:Cobra libre 19:41, 20 Apr 2004 (CDT) What do you mean by ''critical theory''? Traditional hermeneutics was superseeded. Critical theory may be critical hermeneutics. Please fill in:) - User:Sigg3.net 07:29, 21 Apr 2004 (UTC) I think the last addition is plain wrong. Admittedly, you'll find someone who would claim that, but Hermeneutics in any meaningful sense of the word has nothing whatsoever to do with Critical Theory, and vice versa, some real mental acrobatics are in line. That critical theorists (if they are top-drawer), when they get older, tend to start realizing the value of Hermeneutics, is another matter entirely. :-) User:Clossius 19:16, 21 Apr 2004 (UTC) This article seems confusing and incomplete right now. Before reading it, I didn't know what hermeneutics was except that it had something to do with interpretation and literary criticism. After reading it, I'm still just as fuzzy. What is hermeneutics, exactly? What methods does it involve? What is it good for, and why do we need a fancy word instead of just talking about "interpretation"? --User:Shibboleth 20:18, 27 Jun 2004 (UTC) == Biblical Hermeneutics == It seems that the list of 'principles' derives from a single source (is it Virkler's ''Hermeneutics''?); if so, it would be good to indicate this. Also, I agree with Dkmiller's comment that this is a particular take on Biblical hermeneutics which may be found in 'orthodox' protestantism, especially (but not exclusively) in the USA, but which is not representative of Biblical hermeneutics as a whole. I'll add something later to offer a different perspective which will hopefully complement the section. --User:Szessi 09:41, 23 Dec 2004 (UTC) It seems that the portion of this article regarding biblical hermeneutics is coming from a particular POV. There are lots of ways to look at biblical hermeneutics that aren't related to the principles listed. Is there some way to clean this article up by showing who or what school approaches biblical hermeneutics in the way presented by the article and by putting that approach in a larger context? User:Dkmiller 18:38, 29 Jun 2004 (UTC) == Continental European == "Continental European" (or "Continental") within Philosophy refers to a specific approach to Philosophy that has something to do with origins (i.e., as contrasted to Anglo-American ones, such as Analytical Philosophy), and clearly Hermeneutics is that, even if practised in Idaho or Cambridge. Thus, the recent deletion of that qualifier is sad in that it takes some important information away. User:Clossius 08:30, 23 Aug 2004 (UTC) :Return it to the entry, and accurately characterize what is specifically "continental" about it, and what aspects of "hermeneutics" (which is the entry subject) is ''not'' "continental", and then it will become information. User:Wetman 08:44, 23 Aug 2004 (UTC) == Hermeneutics of Schleiermacher == Maybe ( / I hope that) this diletant utterance is enough to trigger a conversation on this subject: I'm relying on a maybe double translation here, but; goal is to understand the speech better than the original speaker it understood. "the circle of language" may also be a triple translation by now, but icludes preliminary knowledge shared by the participants of the circle. the interpreter starts with this preliminary knowledge, shares it which the speaker-listener and moves from the community's circle toward individual's circle. principles of S's hermeneutics, which combine; sides of interpretation; psychological (facts inside the speech) and grammatical (language used in the speech) methods of interpretation; divinatory and comparative psychological side + divinatory method; guessings on the ways of presenting things grammatical side + divinatory method; guessings on the structural connections of things psychological side + comparative method; comparing the ways of presenting things grammatical side + comparative method; comparing the structural connections of things
See other meanings of words starting from letter:
H
HA | HB | HC | HD | HE | HF | HG | HI | HJ | HK | HL | HM | HN | HO | HP | HR | HS | HT | HU | HW | HX | HY | HZ |Words begining with Hermeneutics:
Hermeneutics
Hermeneutics
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